Tafsir al-Baghawi - Al-Baghawi - (2/183)

Tafsir al-BaghawiAl-Baghawi

Zayd ibn Khalid al-Juhani, may Allah be pleased with him, that the two of them informed him that two men brought a dispute before the Messenger of Allah, peace and blessings be upon him. One of them said, “Messenger of Allah, judge between us according to the Book of Allah.” The other, who was more knowledgeable of the two, said, “Yes, Messenger of Allah, judge between us according to the Book of Allah, and permit me to speak.” He said, “Speak.”

He said, “My son was employed by this man and committed adultery with his wife. I was told that my son was liable to stoning, so I ransomed him from that with one hundred sheep and a slave-girl of my own. Then I asked the people of knowledge, and they informed me that my son is liable only to one hundred lashes and banishment for one year, while stoning is due upon his wife.”

The Messenger of Allah, peace and blessings be upon him, said: “By Him in whose Hand is my soul, I shall surely judge between you two according to the Book of Allah. As for your sheep and your slave-girl, they are to be returned to you.” He flogged his son one hundred lashes and banished him for a year, and he commanded Unays al-Aslami to go to the other man’s wife and, if she confessed, to stone her. She confessed, and he stoned her. (1)

‘Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Ahmad ibn ‘Abd Allah al-Nu‘aymi informed us; Muhammad ibn Yusuf informed us; Muhammad ibn Isma‘il informed us; ‘Abd al-‘Aziz ibn ‘Abd Allah informed us; Ibrahim ibn Sa‘d narrated to me from Salih, from Ibn Shihab, from ‘Ubayd ibn ‘Abd Allah ibn ‘Utbah ibn Mas‘ud, from Ibn ‘Abbas, who said: ‘Umar, may Allah be pleased with him, said:

“Allah Most High sent Muhammad, the Messenger of Allah, peace and blessings be upon him, with the truth and sent down to him the Book. Among what Allah Most High sent down was the verse of stoning; we recited it, understood it, and retained it. The Messenger of Allah, peace and blessings be upon him, carried out stoning, and we carried it out after him. I fear that, after a long time has passed, someone will say, ‘By Allah, we do not find the verse of stoning in the Book of Allah Most High,’ and thereby they will go astray by abandoning an obligation that Allah Most High sent down. Stoning, as ordained in the Book of Allah Most High, is a binding duty upon any married man or woman who commits adultery, when evidence is established, or there is pregnancy, or a confession.” (2)

In summary, the prescribed punishment for adultery is as follows: if the adulterer is married—that is, if four qualities are found in him: soundness of mind, adulthood, freedom, and consummation of a valid marriage—then his prescribed punishment is stoning, whether he is a Muslim or a dhimmi. This is what is meant by the previously married person mentioned in the hadith. The jurists of the school of legal reasoning maintained that Islam is among the conditions of marital status, and that a dhimmi is not stoned. (3) Yet it is authentically reported from the Messenger of Allah, peace and blessings be upon him, that he stoned two Jewish adulterers who had been married.

If the adulterer is not married, because these qualities are not all present in him, then the matter is considered: if he is not an adult or is insane, then no prescribed punishment is due upon him. If he is free, sane, and adult, but has not consummated a valid marriage, then he is liable to one hundred lashes and banishment for one year. If he is a slave, then he is liable to fifty lashes. There are two views regarding his banishment; if it is held that he is to be banished, there are two views concerning its duration, the sounder of which is half a year, just as he receives fifty lashes, half the punishment of a free person.

(1) Narrated by al-Bukhari in Kitab al-Wakalah (Book of Agency), chapter: Agency in Hudud Punishments, 4:491-492, and elsewhere; by Muslim in Kitab al-Hudud, chapter: One Who Confesses to Zina, no. 1697, 3:1325; and in Sharh al-Sunnah, 10:274-275. (2) Narrated at length by al-Bukhari in Kitab al-Hudud, chapter: Stoning a Pregnant Woman Who Has Committed Zina If She Is Muhsanah (legally married), 12:144-145; by Muslim in Kitab al-Hudud, chapter: Stoning a Previously Married Person for Zina, no. 1691, 3:1317; and in Sharh al-Sunnah, 10:280. (3) See Ahkam al-Quran by al-Jassas, 5:98-99. He states that the Prophet stoned the two Jews before Islam was made a condition for ihsan (legal marital status).

خَالِدٍ الْجُهَنِيُّ ﵄ أَنَّهُمَا أَخْبَرَاهُ أَنَّ رَجُلَيْنِ اخْتَصَمَا إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ أَحَدُهُمَا: اقْضِ يَا رَسُولَ اللَّهِ بَيْنَنَا بِكِتَابِ اللَّهِ، وَقَالَ الْآخَرُ وَكَانَ أَفْقَهَهُمَا: أَجَلْ يَا رَسُولَ اللَّهِ فَاقْضِ بَيْنَنَا بِكِتَابِ اللَّهِ، وَائْذَنْ لِي أَنْ أَتَكَلَّمَ، قَالَ: تَكَلَّمْ، قَالَ: إِنَّ ابْنِي كَانَ عَسِيفًا عَلَى هَذَا، فَزَنَى بِامْرَأَتِهِ فَأَخْبَرُونِي أَنَّ عَلَى ابْنِي الرَّجْمَ، فَافْتَدَيْتُ مِنْهُ بِمِائَةِ شَاةٍ وَبِجَارِيَةٍ لِي، ثُمَّ إِنِّي سَأَلْتُ أَهْلَ الْعِلْمِ فَأَخْبَرُونِي أَنَّمَا عَلَى ابْنِي جَلْدُ مِائَةٍ وَتَغْرِيبُ سَنَةٍ، وَإِنَّمَا الرَّجْمُ عَلَى امْرَأَتِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَمَا وَالَّذِي نَفْسِي بِيَدِهِ لِأَقْضِيَنَّ بَيْنَكُمَا بِكِتَابِ اللَّهِ، أَمَّا غَنَمُكَ وَجَارِيَتُكَ فَرَدٌّ عَلَيْكَ، وَجَلَدَ ابْنَهُ مِائَةً وَغَرَّبَهُ عاما، وأمر أُنيس الْأَسْلَمِيَّ أَنْ يَأْتِيَ امْرَأَةَ الْآخَرِ فَإِنِ اعْتَرَفَتْ رَجَمَهَا" فَاعْتَرَفَتْ، فَرَجَمَهَا (١) . أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ، أَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ النُّعَيْمِيُّ، أَنَا مُحَمَّدُ بْنُ يُوسُفَ، أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، أَخْبَرَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ صَالِحٍ عَنِ ابْنِ شِهَابٍ عَنْ عُبَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ عُمَرُ ﵁ "أَنَّ اللَّهَ تَعَالَى بَعَثَ مُحَمَّدًا رَسُولَ اللَّهِ ﷺ بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ، فَكَانَ مِمَّا أَنْزَلَ اللَّهُ تَعَالَى آيَةَ الرَّجْمِ فَقَرَأْنَاهَا وَعَقَلْنَاهَا وَوَعَيْنَاهَا، رَجَمَ رَسُولُ اللَّهِ ﷺ وَرَجَمْنَا بَعْدَهُ، فَأَخْشَى إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ: وَاللَّهِ مَا نَجِدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللَّهِ تَعَالَى، فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللَّهُ تَعَالَى، وَالرَّجْمُ فِي كِتَابِ اللَّهِ تَعَالَى حَقٌ عَلَى مَنْ زَنَى إِذَا أَحْصَنَ مِنَ الرِّجَالِ وَالنِّسَاءِ، إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ الْحَبَلُ أَوِ الِاعْتِرَافُ" (٢) . وَجُمْلَةُ حَدِّ الزِّنَا: أَنَّ الزَّانِيَ إِذَا كَانَ مُحْصَنًا -وَهُوَ الَّذِي اجْتَمَعَ فِيهِ أَرْبَعَةُ أَوْصَافٍ: الْعَقْلُ وَالْبُلُوغُ وَالْحُرِّيَّةُ وَالْإِصَابَةُ بِالنِّكَاحِ الصَّحِيحِ -فَحَدُّهُ الرَّجْمُ، مُسْلِمًا كَانَ أَوْ ذِمِّيًّا، وَهُوَ الْمُرَادُ مِنَ الثَّيِّبِ الْمَذْكُورِ فِي الْحَدِيثِ، وَذَهَبَ أَصْحَابُ الرَّأْيِ إِلَى أَنَّ الْإِسْلَامَ مِنْ شَرَائِطَ الْإِحْصَانِ، وَلَا يُرْجَمُ الذِّمِّيُّ (٣) ، وَقَدْ صَحَّ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ رَجَمَ يَهُودِيَّيْنِ زَنَيَا، وَكَانَا قَدْ أَحْصَنَا. وَإِنْ كَانَ الزَّانِي غَيْرَ مُحْصَنٍ بِأَنْ لَمْ تَجْتَمِعْ فِيهِ هَذِهِ الْأَوْصَافُ نَظَرَ: إِنْ كَانَ غَيْرَ بَالِغٍ أَوْ كَانَ مَجْنُونًا فَلَا حَدَّ عَلَيْهِ، وَإِنْ كَانَ حُرًّا عَاقِلًا بَالِغًا، غَيْرَ أَنَّهُ لَمْ يُصِبْ بِنِكَاحٍ صَحِيحٍ فَعَلَيْهِ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَإِنْ كَانَ عَبْدًا فَعَلَيْهِ جَلْدُ خَمْسِينَ، وَفِي تَغْرِيبِهِ قَوْلَانِ، إِنْ قُلْنَا يُغَرَّبُ فِيهِ قَوْلَانِ، أَصَحُّهُمَا نِصْفُ سَنَةٍ، كَمَا يُجْلَدُ خَمْسِينَ عَلَى نِصْفِ حَدِّ الْحُرِّ.

(١) أخرجه البخاري في الوكالة، باب الوكالة في الحدود: ٤ / ٤٩١ - ٤٩٢ وفي مواضع أخرى، ومسلم في الحدود، باب من اعترف على نفسه بالزنا، برقم (١٦٩٧) : ٣ / ١٣٢٥، والمصنف في شرح السنة: ١٠ / ٢٧٤ - ٢٧٥. (٢) أخرجه البخاري في الحدود، باب رجم الحبلى من الزنا إذا أحصنت: ١٢ / ١٤٤ - ١٤٥ مطولا، ومسلم في الحدود، باب رجم الثيب في الزنا، برقم (١٦٩١) : ٣ / ١٣١٧. والمصنف في شرح السنة: ١٠ / ٢٨٠. (٣) انظر: أحكام القرآن للجصاص: ٥ / ٩٨ - ٩٩، فقد ذكر أن النبي ﷺ رجم اليهوديين قبل اشتراط الإحصان بالإسلام.